HEROIC GODLINGS
Several stories, in addition to the legend of the Ramayana, are
related of the birth of the god Hanuman. Dasharatha, king of Ayodhya,
being childless, once performed a sacrifice with the hope of thereby
obtaining male issue. On the completion of the ceremony a heavenly
being rose out of the sacrificial fire and presented the king
with a celestial preparation, called payas, which he directed the
king to give to his wives if he desired a son. The king divided the
divine gift among his three queens; but the share of one of them was
snatched away by an eagle. It was dropped into the hands of Anjani,
who was herself childless, and was practising austerities for the
sake of obtaining a son. On partaking of the payas, Anjani conceived,
and the son born to her was afterwards known as the god Hanuman.
Another story relates how Anjani was one of those persons who helped
Indra in his evil designs on Ahalya, the wife of Gautama. She had on
that account been cursed by Gautama, and threatened with the birth of
a fatherless child. To prevent the curse from taking effect, Anjani
buried herself in the ground as far as her waist, and began to observe
religious austerities in the hope of propitiating Shiva. The latter was
pleased with her devotion, and sent her a mantra through Narada, who
was ordered to deliver it in her ear. Vayu, the god of wind, forced the
mantra into her womb, and she conceived a son named Hanuman. This son
had the form of a monkey, because, at the time of conception, Anjani
happened to behold a monkey, named Keshi, on a neighbouring tree.
Hanuman is a chiranjiva, i.e., one of those seven [625] persons who
are to live for ever and are therefore considered to be immortal. He
is represented as possessed of miraculous strength, and his body is
vajramaya, i.e., adamantine. When Sita was carried off by Ravana, it
was he who crossed the sea and brought news about her to Rama. When
Ahi and Mahi, two cousins of Ravana, carried off Rama and Lakshmana
by magic and decided to offer them as victims to their favourite
goddess Panoti, Hanuman entered the temple of Panoti, crushed her
under his feet, and released Rama and Lakshmana. Hence he is known
as the conqueror of Panoti. After the death of Ravana, Hanuman was
left to guard the kingdom of Lanka, which was conferred by Rama on
Bibhishana, the brother of Ravana. [626]
Hanuman is an incarnation of one of the eleven Rudras, [627] [628]
is a brahmachari (i.e., one who has taken the vow of celibacy),
a powerful and benevolent deity, and a giver of many blessings. At
the same time, he is considered to be the master-deity of all bhuts,
prets, pishachas, (ghosts, goblins, fiends), of dakans (witches),
shakans, chudel, vantri, of the forty-nine virs (male fiends), of the
fifty-two vetals, of yakshas and yakshinis and of all evil spirits
in general, who are believed to obey his commands. [629] Vows are
observed in honour of Hanuman if a person is possessed by a bhut or a
pret, or if he is scared by a jhapat (sudden encounter) with a devil,
or if he happens to step inadvertently within the kundalan [630] of
an utar. Persons who are possessed by evil spirits are exorcised by
the bhuvas by reciting the zanzira mantra in honour of Hanuman. [631]
Kali-Chaudas, i.e., the 14th day of dark half of Ashvin [632] is
considered to be the most favourable day for practising the black art;
and the god Hanuman is accordingly worshipped with much ceremony by
bhuvas on that day.
All bhuts, prets and spirits are thus believed to obey the commands
of the god Hanuman. In the course of a sadhana (i.e. the process of
procuring the fulfilment of certain desires through the favour and by
the agency of spirits) the latter are conjured in the name of Hanuman,
so that the sadhana may not prove inefficacious. For this purpose
the Hanuman raksha mantra is repeated one hundred and eight times
before the image of the god, the devotee remaining standing all the
time. A lamp of clarified butter is also lighted, and frankincense is
burnt. The mantra runs as follows:--'Om namo Hanuman bala ghatapidam,
panika rakhavala, lohaki kothadi, bajarka tala, deva-danava-kumar,
nikal Hanuman asan, Mahadev basan, Hanuman hathela, bajarka khila.' It
is neither pure Sanskrit, nor Gujarati, nor Hindustani, but roughly it
means:--'Bow to the young Hanuman, the tormentor of ghata, the guardian
of water, the iron-safe, the lock of vajra, the son of the gods and
the demons. Take your seat, the receptacle of Mahadev, O stubborn god,
O Nail of adamant.' After the repetition of the mantra, four nails
are driven into the four corners of the seat of the votary, and it
is believed that the sadhana is thus rendered sure of success. [633]
The god Hanuman is sometimes worshipped when a serious epidemic is
to be warded off. The usual mode of propitiating him in such cases,
and also in exorcising spirits, is to pour red lead and oil over
his image, to make an offering of udad seeds (Phaseolus radiatus)
and molasses, and to invest the image with a wreath of one hundred
and eight flowers of ankada [634] or of as many leaves or berries of
the same plant. [635]
The influence of the god is believed to be so powerful in some places
that it is said that a bhut or a pishacha is at once exorcised from
the body of a person who observes certain ceremonies there. In some
places the mere sight of the image of the god has the same effect,
and it is believed that ghosts shriek and fly from the bodies of
possessed persons, if these visit the images of Hanuman. In Kodolia,
about half a mile to the west of Lilapur in Gujarat, there is a temple
of Hanuman where persons suffering from fever go on a Saturday,
and take a meal before 2 p. m. at which time the god goes out to
graze his cows. This proceeding is believed to work a cure in cases
of fever and is called anagah. [636] A mere glance at the temple of
Hanuman at Khandia and Saranghur, or of that image which is known as
'Bhid-bhanjan,' is sufficient to drive out evil spirits from the
bodies of possessed persons. [637] The same virtue is attributed
to the images of Hanuman at Bhurakhia, near Lathi and at Nariana,
near Dhrangadhra, in Jhalavar, [638] Kathiawar.
There are certain peculiar conjunctions of planets, which if they
appear in a person's horoscope, always bring him misfortunes. In
such circumstances, the person is said to be under the influence
of panoti. [639] Such influence lasts for a period varying from one
year to seven years and a half. [640] When the planet Shani (Saturn)
enters the 1st, 11th, or the 12th rashi in relation to a person,
the latter is said to be affected by sadasati-panoti, i.e., panoti
extending over seven years and a half. [641] The panoti enters the life
of such a person with feet either of gold, silver, copper or iron:
and in most cases the result is disastrous. If the panoti affects
the head of a person, he loses his wits; if it affects the heart,
it takes away his wealth; when it affects the feet, it brings bodily
ailments. In order to counteract the evil effects of panoti, people
worship Hanuman as the god who crushed the malignant goddess Panoti
under his feet. On Saturdays red lead and oil, adad, molasses are
offered to the image of the god. Frankincense is burnt, a lamp is
lighted, and a wreath of ankada flowers is sometimes dedicated. [642]
A fast is observed on such days; and sometimes the services of a
Brahman are engaged to recite verses in honour of the god.
There is a belief that Hanuman cries out once in twelve years,
and those men who happen to hear him are transformed into hijadas
(eunuchs).
Oil which has been poured over the image of Hanuman and caught in
a vessel is called naman. It is sometimes carried in a vatki (a
small metal cup) and is burnt to produce anjan (i.e., soot used as
collyrium). This anjan is believed to improve the eyesight, and to
protect a person from the influence of evil spirits. There is
a saying in Gujarati that 'Kali-chaudasno anjyo, ane koine na jay
ganjio'. i.e., a person using anjan on Kalichaudas day cannot be
foiled by anyone. [643]
Of the days of the week, Saturday is the most suitable for the worship
of Hanuman. Of all offerings, that of red lead and oil is the most
acceptable to him. When Hanuman was carrying the Drona mountain
to the battlefield before Lanka, he was wounded in the leg by an
arrow from Bharata, the brother of Rama. The wound was healed by the
application of red lead and oil, and hence his predilection for these
things. It is also said that after the death of Ravana and at the
time of the coronation of Bibhishana, Rama distributed prizes to all
his monkey followers, when nothing was left for Hanuman except red
lead and oil.
Mostly Ankada flowers are used in worshipping Hanuman, but sometimes
Karan flowers also are made to serve the purpose. The favourite
dishes of Hanuman are malidda [644], churama [645] and vadan. [646]
The usual naivedya is malidda of Savapati, i.e., of wheat weighing
about six pounds and a quarter and vadan. [647]
Bhima the second of the Pandavas was begotten from Kunti by Vayu, the
god of wind, and hence was called Vayusuta. From his childhood he was
possessed of miraculous strength, and had a voracious appetite. Every
day he consumed 12 kalashis [648] (or 192 maunds) of corn, and as much
oil as is yielded by 13 ghanis. He also required a maund and a
quarter of betelnuts after each dinner. These habits had procured him
the name of Vrikodara, i.e., wolf-bellied. He played a very important
part in the Great War, and on the last day of the battle smashed the
thigh of Duryodhana with his ponderous mace. In his early days he
killed several demons including Baka and Hidimba. [649]
Bhima never took food without first worshipping Mahadev. On one
occasion no temple of Shiva could be found within easy distance,
and in a rage, Bhima turned his bowl upside down and set it up as
Mahadev. Such was the first installation of Bhimanath Mahadev revered
to this day by all Hindus.
Once upon a time Bhima obstructed the stream of a river by laying
himself across it, when the river rose to the banks and submerged
a temple of Shiva near by. Shiva thereupon assumed the form of a
lion and pretended to chase Parvati in the guise of a cow. Bhima,
in his true Kshatriya spirit, instantly rose from the water in order
to save the cow from the lion. But the latter gave Bhima a blow on
the shoulder with one of his paws, and instantly transformed himself
into a sage. After Bhima had fruitlessly searched for the lion for a
long time, he was informed by the sage that it was he, Shiva, who had
assumed the form of a lion in order to rouse him from his position
across the river. Shiva then favoured him with a boon that the half
of his body which had received the blow would be turned into vajra
(adamant). On Bhima's request a further boon was granted to him
that he should in future be able to digest as much as he could eat
without suffering discomfort. Hence the proverb: Bhima khave shakuni
aghe. [650]
It is said that Bhima once played at navateri (lit. nine and thirteen),
i.e., he flung into the sky nine elephants with his right hand and
thirteen with his left. The corpses of these animals were afterwards
brought down to earth by Shukamuni to expiate king Janmejaya's sin
of Brahmahatya (Brahman-slaughter).
In his whole life-time Bhima is said to have fasted only on one day,
which happened to be the eleventh day of the bright half of Jyeshtha
and is now called Bhima-agiaras. On this day people who desire to
be cured of dyspepsia observe a strict fast, taking neither food
nor water, and pass their hands over their bellies repeating the
name of Bhima and also offer cocoanuts to his image. [651] On the
night of Bhima-agiaras, persons who are anxious to obtain health,
wealth and victory over their enemies, bathe the image of Bhima in
water and panchamrit [652] and worship it according to the prescribed
ceremonies. [653]
In some places there are vavs (or tanks) called Bhima-vavs which
are said to have been formed by the strokes of Bhima, when playing
gilli-danda. [654]
There are huge images of Bhima on Mount Palitana. [655] There are
many places in different parts of India which possess such images
and which are believed to have been visited by the Pandavas during
their exile from Hastinapur. The Pandavas never attained the status
of gods and there is no systematic form of worship for them.
Bhishma, the uncle of the Kauravas and the Pandavas, was an incarnation
of one of the Ashtavasus [656] and was the son of king Shantanu
by Ganga. The stories about Bhishma are chiefly derived from the
Mahabharat, and need not be repeated here. He is not regarded as a
god and does not receive systematic worship. [657]
A fast is observed on the eighth day of Magh, the anniversary of
the death of Bhishma. A dora (a knotted piece of string) tied in
the name of Bhishma is believed to cure fever. [658] The Yantra (a
mystical formula or diagram) of Bhishma is sometimes drawn on a piece
of paper, water is poured over it, and the water is offered to women
in labour to drink, as likely to expedite delivery. Bhishma-worship
is supposed to facilitate the observance of the Brahmacharya-vrat
(the vow of celibacy) and to bestow heroism and learning. [659]
Bhishma is credited with having composed the well-known poem,
Bhishma-stavaraj, which recites the glory of Krishna and shows the
way to attain salvation. [660]
There is a large temple of Ganpati near the eastern gates of Dhhank. It
is said that this Ganpati informed a goldsmith, by appearing in a
dream, that he was buried in a particular spot, and promised that a son
would be born to him if he raised a temple in honour of the god. The
goldsmith satisfied the wishes of the god and was soon relieved from
the repeated taunt of the vanziapana (i.e., the barrenness of his
wife). [661]
The following tradition is connected with a place, about a mile from
Dhhank, called Dhhank-ni Fui. Dhhank was in ancient times a great
city and was known as Preh Patan [662]. Once a bava (recluse), named
Dhundhalimal, came to reside with his chela (disciple) in a cave on
a neighbouring hill. Every day the chela went about the city begging
alms for himself and his guru; but nobody except a poor kumbharan
(a potter-woman) ever gave him anything. So the chela was obliged to
cut and sell fuel in order to obtain means of subsistence, although
he did not mention this fact to his guru. One day the guru noticed
the growing baldness of his disciple and on being questioned about it,
the latter had to admit his difficulties in earning a livelihood. The
next day the bava decided to test the charity of the neighbourhood,
and went on a begging round in person. He moved about the city from
door to door, crying aloud alek alek, but nobody except the kumbhar
woman offered him so much as a handful of flour. He then addressed the
latter thus:--"Girl, this city is sinful and will shortly meet with
destruction. Fly, therefore, instantly with your family and never turn
your face towards the city in your flight". Having thus warned the only
righteous person in the city, the bava returned to his cave where,
after reciting an incantation in high exasperation, he pronounced a
terrible curse for the destruction of the city 'Let Patan be buried
and let maya [663] be reduced to mati (dust).' A whirlwind at once
arose and destroyed the whole city. The kumbharan had already fled
with her children; but she unfortunately happened to look back in
her flight, in spite of the warning, and she and her children were
all turned into stones. In this form she can be seen even to-day,
with two of her children on her shoulders and leading the other two.
To the south of the same village on the banks of a small lake are
situated the temples of Hinglaj Mata and Kamdev Mahadev. If there is a
prospect of a drought in any year, the people of the village make an
offering of lapsi to the former deity in order to bring about a fall
of rain. About two miles from Dhhank there is a temple of Vikani, in
whose honour vows are observed for the cure of fractured bones of men
and animals. Brahmans are feasted at the temple of Hanuman at Timbo,
four miles away from Dhhank. At a distance of about two khetarvas
(fields) there is the shrine of Ashabi-pir where Mussalmans feast
fakirs and other co-religionists of theirs. [664]
Besides the above there are the temples of Shankar Tapakeshwar Mahadev
and Mungeshwar Mahadev near the hill mentioned in the paragraph above
and the temples of Pipaleshwar Mahadev and Ramchandraji, to the south
of Dhhank. There are also temples erected in honour of suttees known
as Nomalmata, Hulmata, etc.
The river Vinu meets the Bhadar, at a place two miles to the east
of Ganod, and the Moja also joins the Bhadar a little further to the
east. Hence the spot is called Traveni (a confluence of three rivers)
and is regarded as holy. The beautiful temple of Baraneshwar Mahadev
is situated here. Vows for feasting a certain number of Brahmans,
are observed in honour of this deity. [665]
The celebrated shrine of Husen-pir is situated in the vicinity of
Ganod, and is much revered by the Khoja community, who hold a fair
there on every Aso-sud-bij, i.e. the second day of the bright half
of Ashvin. The fair lasts for seven or eight days, when Khojas from
Bombay and even Zanzibar visit the place. A large building, the
Khoja-khana, is set apart to the west of the shrine for the sabha
(or meeting). The largest fair was held in samvat 1940 (1884 A.D.),
when H. H. the Agashah paid a visit to the shrine. There is a large
gathering of people at the place every bij day.
Husen-pir was a native of Kadi and a Saiyed by birth. In his youth,
with his father's permission, he decided to remain unmarried, and
took to travelling. In the course of his wanderings he halted for
a week on the spot where his shrine stands at present, and was so
charmed with the place, that he asked the owner of it, a Rabari,
Almora by name, for permission to reside there always. The Pir was
accompanied by two followers of the Mujavar fakir sect. The present
Mujavar attendants at the shrine are descended from them, and stand
in the 12th or the 15th degree of descent.
One evening (it was the 5th day of the dark half of Bhadrapad) the
Pir accompanied by his two followers went to the Bhadar to offer the
evening prayers. After the prayers were over, he told his followers
that a flood was soon coming in the river, and asked both of them to
leave him and return with their horses. One of them left the place
as directed: but the other placed his head on the Pir's lap and was
drowned along with his master in the flood, which came down as if in
obedience to the Pir's words. Before dying the Pir granted a boon to
the Mujavars that their line of descent would never fail for want of
their heirs, and that their heirs would always be his attendants.
The same night the Pir informed the Khojas of Keshod and Kutiana
that his corpse and that of his Mujavar follower lay unburied at
a particular spot. The Khojas, accompanied by the Rabari Almora,
visited the place in the morning and made ready to carry the corpses
to Junagadh. They found to their astonishment that the corpses could
not be removed. Almora then recollected the request of the Pir, and
told the Khojas of his favourite place. The corpses were then carried
to their present place of rest, and all efforts of the Khojas to
proceed further proved unavailing. At that time there was a village
called Keralun about a mile from the present site of Ganod. It is,
however, uninhabited and in ruins and its site is now known as the
timbo of Keralun. The Khojas erected a shrine over the place where
the Pir was buried, and the tombs of his relatives were afterwards
erected in the vicinity. Vows observed in honour of the Pir having
proved fruitful in many cases, the Pir's fame spreads wider every
day. The Gondal Durbar has granted a wadi (a piece of land) for the
maintenance of the Mujavar family, who also receive the things that
are offered to the Pir. The Khojas consider it a merit to dedicate a
portion of their earnings to this Pir. People of all castes from Ganod
offer one kori [666] at the time of the marriage of a girl at their
house. The knots of the marriage-scarves of newly-wedded couples are
untied here, and the ceremony of shaving children for the first time
is also performed in the presence of the Pir. The usual offering to
the Pir consists of churamu and kansar: some people, however, offer
a goat or a ram and call it panechednariel. [667]
There is a hollow log of wood on the boundary of Lath, a sub-village
of Gondal and a mile to the South of Ganod. Long ago a fakir, while
accompanying a band of outlaws barvatias, was killed in a scuffle
and was buried here. A babul tree grew over his tomb, and came to be
known afterwards as Lakkad Pir (the wooden Pir). The tree after a time
withered till its stem was reduced to a small log with a hole in the
centre. People observe vows in honour of this Pir for the cure of
cough and bronchitis in children. After recovery, the children are
made to pass through this bakan or hole and an offering of kansar
is made to the Pir. It is not only the Musalmans who observe vows in
the Pir's honour: Hindus also have the same strong faith in him.
Nearly twelve miles from Vanod lies the temple of Bechra Mata,
who is the patron goddess of the Pavaiya sect. A male buffalo is
offered to her as a victim on the 15th day of the bright half of
every month. Near the temple there is the holy kund of Mansarovar,
the legend about which has already been related in these notes. [668]
The village of Dadvi possesses the shrine of Mangalsha Pir. Friday is
the day for special worship of the Pir, when dainties and cocoanuts
are offered, and a flag is hoisted. Frankincense is burnt every
evening. [669] There is also a temple of Machho, the goddess of the
Bharvads, who offer her lapsi and cocoanuts on every bij day. They
also light a ghi lamp and lop off the ears of a goat or a ram, and
offer the blood to the goddess.
In Kolki a bava of the Bharvad caste named Hado Bhagat is said to
have set up the images of all the gods in a certain temple. It is
believed that he possessed miraculous powers. His descendants do not
sell goats to Kasais (butchers [670]).
There is a temple of Khodiar Mata in Chok. The goddess is worshipped
by Atits, who offer her lapsi on every Dasara day. There is also a
temple of Hanuman, where the Khakhis bring an offering to the god
every Saturday. [671]
In the village of Mota Devalia are the temples of Bholanath, Mahadev
and Pipaleshwar Mahadev. Both the deities are worshipped by Atits,
who perform the ceremony with the usual materials of frankincense,
a ghi-lamp, cooked food, and who also blow a conch. It is said about
Pipaleshwar Mahadev that none can stay at night in the temple. Once
a Brahman, who insisted on passing the night there, was hurled to a
distance of two fields. There is also a temple of Swami-Narayan and
three temples of Thakorji where the ceremony of worship is performed
every morning and evening in the usual way with frankincense, a ghi
lamp, and arati. The shrine of Nila-Pir on the village boundary is
revered alike by Hindus and Musalmans. [672]
In the vicinity of Chhatrasa, there is a temple of Kishordas
Hanuman. On Kali-Chaudas day the people of the village offer churamu
and vadan to the god. The shrine of Gebalasha Pir is situated two miles
away from Chhatrasa, on the boundary line between that village and
Kalana. Sweet-balls, or sometimes only molasses, are offered to this
Pir on the fulfilment of vows observed in his name. Near the village
gates lies the shrine of Daudshah, of whom it is said that he deprives
thieves of their eye-sight, if they try to enter Chhatrasa. In the
Vishnu-mandir, annakut [673] is offered to Vishnu by the attendant
priest, on the first day of the bright half of Kartik. [674]
A temple of Khodiar Mata surrounded by Pandari creepers is to be seen
on the way from Mojidad to Sanka. The Thakor of Limbdi used to kill a
goat before the goddess during the Navaratra holidays; but an offering
of lapsi is now substituted for the goat. There is another temple
of the same goddess on the way to Zabala where she is worshipped by
the Bhadkava Durbar. The attendants at both places are Atits, and the
usual offering consists of lapsi and khir. [675] At a place near the
boundary-line between Mojidad and Ayarda, Swami-Narayan Bhagwan and
Sahajanand Swami are said to have bathed in the company of Hanuman in
the river Vansal. The Brahmacharis [676] of the Swami-Narayan sect
hold a fair there and offer prayers to Hanuman on the 15th day of
the dark half of Bhadrapad. [677]
Every marriage-procession on its way to and from the place of marriage
has to offer a new earthen jar to such field-deities as Dadmokhodiar,
Lalo, Hardas, etc. Failure to do so arouses the wrath of these
deities and brings disasters to the married couple. The only form
of worship in use for these deities is to apply red lead and oil to
their images. Seven kinds of corn, viz. adad (phaseolus radiatus),
mag (phaseolus mungo), kalathi, math, chana (gram), wheat and juvari
are mixed and cooked together and the preparation which is called
khichdi is offered to the deities at sunset. If the deities are not
propitiated in this manner, they are believed to do harm to the people
of the village. [678]
On a hill near the village of Patanvav there is a temple of Mataji,
where a ghi lamp is kept constantly burning at the cost of the Gondal
Durbar. In Patanvav itself there is a shrine of Ahaba Pir attended
upon by a fakir. At the approach of the monsoons, all the villages
offer lapsi to Mataji and churamu to the Pir. [679]
In Paj, near Sultanpur there is a shrine of Gebansha Pir surrounded
by a number of babhul trees; and it is said that if a person were
to cut any of the trees, he would meet with death or at least fall
ill. There is a cobra deity, called Khetalo, near Sultanpur whose gors
(attendant priests) are Nagmaga Brahmans. It is believed that this
deity confers once on each generation of the gors, as much wealth as
would suffice for the lifetime of all men of that generation. [680]
There is a temple of Hadmatio Hanuman about half a mile to the west of
Luvaria. A Kanbi of the Dhani tribe once, while pursued by robbers,
took shelter behind the image of Hanuman, and vowed that he and his
descendants would discharge priestly duties towards the god if he
escaped safely out of the difficulty. The god protected him in his
danger, and his descendants are now the recognised attendants at the
temple. [681]
The village of Aman possesses the holy tomb of Davalshah Pir. This
Pir lived in the 15th century and was a native of Ahmedabad. He had
come to serve in the Amaran thana, when he was killed in a battle. A
tomb was built over his body, and he soon came to be regarded as
a Pir. His name became famous when a blind Bharvad regained his
eye-sight through his favour. The Pir also gave a son to a Bania
from Ahmedabad who visits the tomb every year in a black suit. Once
a Miana killed a cow and took refuge at the shrine of this Pir: but
the shrine spontaneously caught fire and he was burnt with it. The
present building was erected by the Bania, and the ladies of the
Jamsaheb's court have supplied silver gates and copper railings to
it. The Jamsaheb also presents kinkhab coverings for the tomb every
year. On the night of the Uras (or the fair held in the Pir's honour)
sandalwood is burnt before the Pir. [682]
Charadwa is well-known for the temple of Rajeshwari Mata. King Prithwi
Raj Chohan suffered from white leprosy and was once going to Dwarka,
with the hope that residence in the holy city would cure him of his
disease. On the way, one of his best bullocks suddenly fell. The
animal was almost given up for dead when a young woman named Rajbai,
daughter of Uda Charan, happened to pass by while carrying water in
earthen pots. Rajbai touched the bullock with one of her toes, and to
the astonishment of all beholders, the animal at once got up. Prithwi
Raj got rid of his leprosy by the favour of Rajbai, who granted him an
additional boon that she would come to help him on another occasion
if he remembered her and sought her assistance. Rajbai then directed
him to visit Dwarka. Long after, king Prithwi Raj, when he was at his
own place, remembered her in a moment of distress, and she went there
(in spirit) after giving instructions to her relatives not to dispose
of her body, as she would return soon. But the relatives did not
understand her, and before she had returned from Prithwi Raj's place,
her body was disposed of according to the usual manner. For this,
Rajbai cursed her relatives that one of their descendants in each
degree would turn out a lunatic. In her memory a pillar was raised
and an image set up, both of which are worshipped every morning and
evening. Milk, sugar and cakes are offered to her every morning in a
thal or dish, and milk and sugar every evening. There is a festival
in honour of Rajbai during the Navaratra holidays. [683]
The temple of Swami-Narayan at Charadwa contains the images of
Shrikrishna, Baldev, Radha, Rama, Lakshman and Sita. The ceremony of
arati is performed before the images five times every day. The first
is called mangalarati or the auspicious arati and is performed early
in the morning. The second is Shangar (Shringar) arati, when night
garments are taken off the images and new ones are put on for the
day. The third Rajbhog arati, takes place at the time when dainties
and cooked food are offered to the gods. The Sandhya arati follows
the offering of milk, sugar and cakes to the gods in the evening. The
last, Pidhan arati, is performed at night, when night garments are
substituted for the rich dresses of the day. There are five occasions
during the year when a fair is held at this place: (1) the Annakut
fair on the first day of Kartik; (2) Vasantapanchami fair, on the
fifth day of the bright half of Magh; (3) Hutashani or Holi fair,
on the 15th day of the bright half of Phalgun; (4) Ramanavami fair,
on the 9th day of the bright half of Chaitra, (5) Janmashtami fair
on the 8th day of the dark half of Shravan. [684]
To the north of Charadwa there is a field-goddess, named Motisari Meldi
Mata, in whose honour persons who are afflicted by diseases take a vow
of presenting a tava (a cake fried in oil in a pan). There is also a
serpent-god named Charmaria who receives an offering of lapsi on every
Aso-sud-bij, i.e., the second day of the bright half of Ashvin.
Besides these there are four temples of Shiva, one of Shaktimata,
one of Hanumanji and two Mahomedan Pirs in the village.
In Limbdi Taluka, there is a temple of Kalika Mata, in whose
honour vows are observed by persons suffering from physical or
mental afflictions. The attendant at the place is a Brahman, and the
worshippers of the Mata visit her temple on a Sunday or a Tuesday and
offer sweetmeats or lapsi. On the eighth day of Ashvin a havan is made
(i.e., offerings are burnt) before the goddess. [685]
Vows in honour of Khodiar Mata are efficacious in the prevention of
such epidemics as cholera. The Khiyado Mamo quells evil spirits,
bhuts and prets. The Khodo Mamo cures such diseases as cough and
bronchitis. In the temple of Ramnath, a brahmabhoj--a feast to
Brahmans--is given on the last day of Shravan.
Near the western gates of Zinzuwada is seen the celebrated shrine of
Rajbai Mata. In old times Zinzuwada was only the nehado [686] of a
Bharvad called Zunza. At that time the queen of the reigning prince
of Patan could not be delivered of a child even though two years had
passed since the time of conception. Once while on tour the queen's
party encamped near the nehado of Zunza Bharvad. The latter, when he
learnt of the queen's misfortune, said that the co-wives of the queen
had bewitched her by the kaman art, i.e., by passing an earthen pot
round her and by burying the pot underground with a live frog hanging
with its head downwards in it. He added that the queen would not be
delivered unless the frog was brought out by some stratagem. He asked
the queen and her followers to stay there for some time, and sent word
to Patan with a messenger that the queen was delivered of a son. The
co-wives of the queen, dismayed at the unexpected news and at the
futility of the kaman art, went to look at the buried frog, which
instantly jumped out and at the same moment the pregnant queen gave
birth to a son. As the child was brought to birth by the instructions
of a Siddha-purusha (a magician), it was named Siddharaj. The town of
Zinzuwada was built in memory of Zunza Bharvad, and a temple of Rajbai
Mata was erected in honour of the queen. A large lake named Sensasar
was also constructed in memory of Sensa, the brother of Zunza. [687]
Soon afterwards people began to observe vows in honour of Rajbai
Mata. The devotees of the goddess visit her temple every evening. All
newly-married couples in the village offer salutations to the Mata
accompanied by hired musicians and a party of women who sing on
the way to the shrine. A virgin walks in front of the party with
an earthen pot and a cocoanut on her head. After the salutations,
sweetmeats to the amount vowed for are distributed among all those who
are present. Sometimes a woman who has observed vows for the sake of
a son, presents a silver umbrella to the goddess, of the value of one
rupee and a quarter or five rupees and a quarter, on the birth of a
son to her. Burnt offerings and lapsi are presented to the goddess to
protect the town from such misfortunes as cholera, plague, etc. [688]
There is a well-known place called Vachhda-solanki about eight miles
front Zinzuwada. Once a Rajput boy, aged sixteen, was going round the
marriage-altar at the time of his wedding, in the village of Kuar,
when he heard a piteous cry from a distressed cowherd, whose cows were
being carried away by freebooters. The boy immediately ran to rescue
the cows; but he was killed in the encounter. A temple was built
on that spot in his honour. There is a small kund near the temple,
the water in which is believed never to dry up and to possess the
quality of curing hydrophobia.
Goradia Hanuman lies three miles from Zinzuwada, and there is a
tradition that there is a treasure hidden near by. Many vows are
observed in honour of Dhama Hanuman, whose place is at a distance of
two miles from Zinzuwada.
The holy kund of Zilanand is one mile from Zinzuwada. It is a custom
of the neighbourhood to throw the bones of deceased persons into this
kund, and a fair is held annually at the place on the last day of
Bhadrapad. The Bhotavo kund is one mile distant from Zilanand kund:
the bottom of this kund presents a bluish appearance, and the water
always remains hot. It is said that there are sulphur mines below.
A princess of Marwar used to worship five gods: Sumaria Ganesh,
Kanaknath, Ratneshwar Mahadev, Nagnath and Hanuman; and she had taken
a vow never to take food before she had worshipped all of them. The
gods followed her everywhere in all her tours, but they had made one
condition, that they would stop if she looked behind at them on the
way. The princess happened to look back at Ganpati on the ridge of
Sumaria near Keshia, three miles to the east of Jodia. So Ganpati would
not leave Sumaria, and was installed there as Sumaria Ganesh. The same
happened to Ratneshwar near Badanpur; to Kanaknath, at a place midway
between Kanakpuri (the modern Kunad) and Badanpur; and to Hanuman,
near Kunad. In the same manner, Nagnath was installed near the Balambha
gate of Jodia. The old town of Kanakpuri was buried by an earth-quake,
and the image Kunadia Hanuman was found among its ruins.
The attendants of Sumaria Ganesh are Atits. A fair is held there on the
4th day of Vaishakh, when thousands of Dheds flock to the place. The
usual offering to the god consists of sweet balls. Kanaknath is
attended upon by Atit Bavas who share among themselves whatever is
offered to the god. Shaivas hold a fair here on the 8th day of the
dark half of Shravan.
The devotees of Kunadia Hanuman observe anagh (vulgarly called
anagodha) at his place on Saturdays. They cook their food there and
make offerings to the god before partaking of it, fasting afterwards
for the day. The anagh is observed in the month of Margashirsha. The
attendants of this god are Khakhi Bavas. [689]
One mile to the north-west of Jodia, towards the sea, there is a stone
image of a horse set up on a pedestal, known as Raval Pir. A heroic
Girasia of the Dal sect, named Raval, was once shipwrecked while on
an expedition from Cutch, and is said to have landed at the spot
where Raval Pir stands at present. He received a hearty reception
at the hands of the then ruling prince of Jodia (who was a Khavas)
and was installed in the Durbar as Nana Raval Pir.
On the second day of the bright half of Ashadh (which is the new
year's day according to the Halari year) Hindus offer lapsi to Raval
Pir as also on each Monday in the month of Bhadrapad. On occasions
of popular distress, such as the breaking out of cholera or when the
rains stop for days together, the bhuvas at the place, who are Dal
Rajputs, receive the pedi (a small heap of lapsi) on behalf of the Pir,
and being possessed, declare the will of the Pir as to when rain may
be expected or when an epidemic will be warded off. Persons who are
anxious for the success of their undertakings observe vows in honour of
the Pir which may cost them anything from a single pice to twenty-five
rupees. At the shrine of Nana Raval Pir, huge kettledrums are beaten
and the ceremony of arati is performed every morning and evening. [690]
The present site of Lilapur was formerly uninhabited, and the village
stood nearly one mile off. Once the goddess Bhavani directed the patel
of the village in a dream to reside on the present site, and promised
him that he would be always happy and that none of his descendants for
seven generations would die of cholera. In testimony of the reality of
the dream a box of red lac, a cocoanut, a reel of red thread--called
nadasadi and chunadi--were found under the patel's pillow. The village
was then removed to its present site. The descendants of the patel are
called Yadoda. The Mata chose to take a Bharvad to be her attendant. On
the 15th day of the bright half of Shravan offerings are burnt before
the Mata, when the attendant bhuva has to offer sweetmeats worth five
rupees. Every Bharvad family spends a rupee and a quarter every third
year in honour of the Mata.
During the famine of the year 1895 Samvat era (= 1839 A. D.) the bhuva
was thinking of leaving the Mata in order to escape from starvation,
when the goddess appeared in a dream to him, and told him that he
would find half a rupee every morning in the temple until he saw and
partook of the new harvest. In the month of Shravan, he happened to
partake of some new seeds and the coin could not be found as usual
after this, although the new harvest was not quite ready till three
months afterwards. At the entreaties of the bhuva, however, the
Mata again told him in a dream that he would find a silver anklet,
weighing 60 tolas, on the bhogava (village boundary) of the village
of Shiyani. A number of vows are observed in honour of this goddess
with various motives. [691]
The Shakta Mata in the western part of the same village prevents the
Joganis or female fiends from spreading contagious diseases.
The Surdhans near the gates of Lilapur represent two heroes who were
killed in an encounter with freebooters in the Samvat year 1836 (1780
A. D.). The knots of the marriage-scarves of the descendants of the
Surdhans are untied before them, and any of their female descendants
visiting the images without a veil on their faces, are subjected to
serious calamities.
About ten years ago Unad Bhagat and Jiva Bhagat of Paliad were one
day walking together, when Unad Bhagat collected seven stones and
placing them one over the other, said to Jiva Bhagat that he was
constructing a palio, i.e., a tomb for Jiva. Immediately Jiva died,
and Unad had to carry out what was merely meant in jest. Some rooms
are built at the expense of the Jasdan Durbar, and a pujari daily
offers worship to Jiva Bhagat. A fair is also held in his honour on
the second day of Bhadrapad. [692]
About two miles from Jasdan in the village of Bakhalvad there is a
temple of Avad Mata. The latter represents the queen of one of the
rulers of Jasdan. On every Vijaya-dashami, i.e., the 10th day of
the bright half of Ashvin, the prince of Jasdan goes to visit the
image in a procession, offers lapsi to Avad Mata, and then a feast
is celebrated. Formerly it was the custom to kill a buffalo before
the goddess on this day: but only lapsi is now offered instead. It
is usual to take some wine also on this occasion. [693]
On the Chitalia hill, two miles from Jasdan, there is a temple of
Shitala, the goddess of small-pox, where children who have lately
recovered from that disease are taken to offer salutations to the
goddess. Silver images of human eye, milk, sugar, curds, grapes,
cocoanuts, a sheet of blank paper, and a number of other things are
presented to the goddess on such an occasion. Some persons vow to
visit the goddess with a burning hearth on their heads. Such vows
are discharged on a satem, i.e., the 7th day of the bright or the
dark half of a month. On Shili Satem, the 7th day of the dark half
of Shravan, there is a large gathering of people at the place.
The village-gods of Upleta are Kaleshwar, Pragateshwar, Somnath,
Nilkanth, Dadmo and Khetalio. Pragateshwar is said to have emerged
from the earth of his own accord and is therefore called Swayambhu
(self-existent). The same is said about Nilkanth and Somnath also. The
temple of Dadmo lies a little away from Upleta. Persons suffering from
cough observe vows in his honour and partake of parched gram. There
is a devi near Pragateshwar before whom a sacrifice is performed on
the 9th day of the bright half of Ashvin, and cakes, bread, khichdi
and khir are offered. [694]
In Gondal there is a temple of Gondalio Nag and one of Nagnath
Mahadev. Pure milk is the usual offering made to both the
deities. Gondalio Nag is installed in Durbargadh and is white in
appearance. Newly married couples of high class Hindus untie the knots
of their marriage-scarves before this deity. In the Durbargadh there
are tombs of seven ghoris with whose assistance the first king of
Gondal is said to have won his crown. There is also a family goddess
of the Bhadeja Rajputs in Gondal known as Ashapuri, a vow in whose
honour is believed to fulfil all desires. [695]
There is a female spirit named Meldi in Movaiya who is worshipped
by bhuvas on the 14th day of the dark half of Ashvin. On that day
they heat oil in an iron pan and take out cakes from the burning oil
with unprotected hands. A goat and a cock are also sacrificed on this
occasion, and the meat is partaken of in order to win the favour of
the goddess. [696]
There is a beda tree near Movaiya about which the following story is
told. Long ago there was a kanbi (farmer) in Movaiya who used to see
a boy moving in front of him with an uncovered head whenever he was
ploughing his field. One day the kanbi lopped off the hair from the
boy's head who followed him to his home, entreating him to return the
lock of hair. The kanbi however did not heed him, and concealed the
lock of hair in a jar containing gram. The boy then served the kanbi
as a field-boy, when one day he was asked by his master to take gram
out of the jar for sowing. The boy, who was a bhut, found his lock of
hair there, and when once he had obtained it, he took a very heavy
load of gram to the kanbi and bade him good-bye. But before the boy
had fled with his lock of hair, the kanbi begged of him a boon that
a beda tree should grow in his field, where vows could be observed
in honour of the bhut.
The villagers in Sayala accompanied by several bhuvas and by musicians
who beat the dhols and the danklan go outside the village to visit
the temple of Khodiar Mata on the 15th day of the bright half of
Shravan. The bhuvas wind a piece of cotton-thread round the village,
and sometimes pour out milk or water in the same place in order
to secure its safety from any epidemic. On the same occasion four
divers, who are generally healthy young athletes, are presented with
an earthen pot each and are made to stand in the village-tank till the
water reaches to their necks. They are asked to dive simultaneously in
the water at a signal from the headman of the village, and to get out
immediately. Each of them is named after one of the four months of the
rainy season and the amount of water in the pot of each is supposed
to indicate the amount of rain which would fall in the respective
months of the next year. After leaving the water the divers break
the pots on the spot, and the fragments are taken away by the people,
to be kept in their jars of corn, in the belief that they will bring
prosperity in the ensuing season. The four divers are then made
to run a race on the maidan, and he who wins the race gets a small
plough and a cocoanut as a prize. The winner is called halino-jityo,
and it is believed that he will be successful in all his undertakings.
On the same day the bhuvas place a small four-wheeled chariot of
the Mata outside the village, and it is believed that the chariot
carries off the plague, cholera and similar diseases with it. Such
ceremonies are performed in most of the villages on the Balev holiday
(i.e., the Narel-Purnima day, or the 15th day of the bright half of
Shravan). [697]
The foundation of a new settlement is carried out in various ways. A
series of unusual accidents befalling the residents of a village makes
them doubtful of the security of their residence, and produces a desire
to move to a safer home. Very often on such occasions the bhuvas or
exorcists are possessed by the Devis, or Matas, and declare the will
of the gods regarding a new settlement. Sometimes a change of home is
recommended to the villagers in a dream: sometimes a heavenly voice
is said to direct the change, in addressing one of the villagers. [698]
An astrologer has first to be consulted as to the auspicious date on
which the boundaries of the new settlement should be marked out. Three
or four days before the delimitation, learned Brahmans are sent to
purify the chosen site by the recitation of sacred mantras. [699]
On the appointed day the headman of the village leads a procession
to the site, and performs the ceremony of installing the village
gods. It is said that, at the time of founding a new settlement,
it is necessary to install and worship the panch-deva or the five
deities, namely, Hanuman, Ganpati, Mahadev, Vishnu and Devi. Hanuman
is installed at the village-gates, and is propitiated with an offering
of churmu and vadan. The images of Ganpati and Vishnu are set up in
a central place in the village, temples being built for them in due
curse. Mahadev is generally installed on the village-boundary, and
has a temple built for him afterwards. Devi may be set up anywhere:
her installation is not permanent nor does she receive systematic
worship. [700] But more generally only Ganpati, Hanuman and Mata
are installed on this occasion. [701] Occasionally other deities,
such as the Earth, Shesh Nag, [702] the Navagrah (the nine planets),
the pole-star and Kshetrapal are also worshipped. [703]
The village-gates are fixed after the ceremony of installation, and
a toran--a string of asopalav leaves (Jonesia asoka) with a cocoanut
in the centre--is fastened across them near the top. [704] Here the
ceremony of khat-muhurt [705] is performed [706] and afterwards the
headman, accompanied by a Brahman, who recites mantras, either winds
a cotton-thread besmeared with red lac round the village or pours
a stream of milk dharavadi along the village boundaries. [707] The
headman has further to perform the homa at the gates of the village,
when a company of Brahmans recite holy passages in honour of Hanuman
and Mata. At the time of the completion of the homa, when the ahuti
(an oblation of ghi) is thrown on the fire, all persons present offer
cocoanuts to the sacrificial fire. [708]
In some places it is usual to worship the newly chosen site itself,
and then to drive into the ground a wooden peg besmeared with red lac,
called the khili (peg) of Shesh Nag, which is first ceremoniously
worshipped with red lac, sandal-ointment and rice. [709]
After these ceremonies, the villagers are at liberty to build their
own houses within the new settlement. When the houses are complete
and ready for habitation, it is necessary to perform the ceremony
known as vastun (or graha-shanti) for the propitiation of the nine
planets. Both the day of installing the gods and the day of vastun
ceremony, are observed as festivals, at which Brahmans are feasted,
and lapsi, churmu and kansar are offered to the gods. [710]
The new settlement may be named after the deity whose advice brought
about the move or after the headman. It is sometimes named after the
particular incident which drove the people to seek their new home.
A failure of the harvest is in most cases due to the irregularity of
the rains. It is therefore ascribed to the displeasure of Indra, the
god of rain, and Varuna, the god of water. The mode of propitiating
these gods has already been described.
Sometimes a cessation of rains is attributed to the wrath of the
village-gods, whereupon the festival of Ujani is celebrated in order
to appease them. One day, preferably a Sunday, all the inhabitants
go outside the village, and rich viands are cooked to be offered
to the village-gods. At the same time, the headman performs a homa
sacrifice and the dainties are partaken of after the villagers have
thrown cocoanuts into the sacrificial fire.
In similar circumstances people sometimes seek the protection of
the gods Annadeva, Annapurna, and Kriya Bhaudai. Six dokdas [711]
or six pice are collected from every house in the village to make
what is called a chhakadi, and the whole amount is then bestowed in
charity in the name of the above-named deities. [712]
Rain during the Ashlesha and Magha nakshatras [713] is destructive
to the crops, and is a sign of the wrath of Indra, who should be
appeased with sacrificial offerings. [714]
Diseases among cattle are believed to be brought on by the wrath
of minor deities such as Shitala Mahakali [715] or the sixty-four
Joganis. [716] [717] The bhuvas, when they are possessed, declare to
the people which particular deity is exasperated, whereupon that deity
is conciliated either by offering dainties or a goat or a ram, or by
the observance of Ujani. A dharavadi--a stream of milk--is poured on to
the ground adjoining the village side, and torans of asopalav leaves
(Jonesia asoka) are fastened on the doors of the offended deity's
temple. [718] It is also customary to place baklan and vadan at a
spot where three roads meet in order to propitiate the evil spirits,
who frequent such places. [719]
Small-pox is supposed to be the result of the displeasure of the
goddess Shitala. In all cases of small-pox the victim is left to
suffer, the only remedy being the observation of vows in honour of the
angry goddess. Different things are dedicated to the goddess according
as the disease affects one part of the body or another; and they are
usually offered on a Sunday or a Tuesday. The usual offering consists
of kulera, [720] a tav (a sheet of paper), fried juvari, fried gram,
and other articles varying according to the symptoms. [721]
To ward off this disease the women of the village sometimes prepare
cakes, ganthias, [722] etc., on the sixth day of a month, the
preparations being partaken of on the next day, when no fresh food
is to be cooked. [723]
Kharava affects the hoofs of cattle, in which it produces irritation;
it is generally due to worms in the hoofs. A jantra (a mystical
arrangement of words) of the twelve names of Mahavir (the great
warrior, i.e. Arjun) is written on a piece of paper, and tied round
the neck of the diseased animal, fastened over the gates through which
the cattle pass, or suspended over the street by which the cattle go
out to graze. [724] The jantra is as follows:--
Shrisakha [725] Dhanurdhari Gajidhana Krishna-sakha.
Dhananjaya Lalanlarkha Kapidhwaj. Jayahari.
Gudakesh Pitabhava Narsinh Parth.
Sometimes the paper on which the jantra is written is placed in a
hollow bamboo stick which is then fastened over the gates. [726]
The jantra is believed to have the power to cure the disease.
Muva-keshibi causes saliva to flow continuously from the mouths of
animals. A gagarbediun (a piece of leather thong or a piece of black
wood, on which magic spells have been cast) is suspended over the
village gates or is tied to the neck of the animal, in the case of
this disease occurring. [727]
In such diseases as kharava, sunaku, motudukh (lit. the great malady),
valo, pet-tod, [728] Bandhai-javan, [729] a jantra is tied by a
piece of indigo-coloured cloth or by a piece of thread of the same
colour, round the neck of the animal, and is also fastened over the
village-gates. A toran is prepared of the ears of juvari corn with
a cocoanut in the centre, and after magical incantations have been
pronounced over it, is suspended over the village-gates. All animals
passing under the toran are believed to be proof against the disease.
But if this is not successful in checking the course of the disease,
it is usual to swallow the chelans [730] of Mungi Mata (the Dumb
Mother). For this purpose the bhuvas of the Mata, who are Bharvads,
are invited to the stalls of the affected cattle, where they recite
magic incantations amidst tumultuous shouts and yells. After this they
are fed with rice, ghi and sugar, this latter process being called
'swallowing the chelans of the Mata.' [731]
In event of this process being of no avail in restraining the disease,
the headman of the village in the company of his wife performs a homa
sacrifice in the places dedicated to the Matas, and offers an ahuti--a
sacrificial oblation--when all the villagers dedicate cocoanuts to
the sacrificial fire. [732]
Sometimes the wrath of the god Gorakhdev is supposed to be responsible
for cattle-diseases. A bunch of the leaves of a poisonous medicinal
plant ankdo is passed seven times over the body of the ailing animal
with the prayer 'May Gorakhdev be pleased,' and a cocoanut is dedicated
to the god. [733]
Another method of checking cattle-disease is to bury the corpse of an
animal which has died thereof near the village-gates. It is believed
that this puts a stop to any further deaths among cattle from the
same disease. [734]
When such a disease as shili (small-pox), sakharado, or kharava
prevails largely among cattle, a belief gains ground that the Dheds
(who flay the dead cattle and sell their hides) have poisoned the
drinking water of the cattle in order to increase their earnings. [735]
The god Kal-bhairav was brought into existence by the fury of god
Shiva, when he, being extremely angry with Brahma, cut off the fifth
head of the latter. Kal-bhairav is the leader of all bhuts (ghosts)
and dakans (witches), and resides at Kashi (Benares) by the order
of Shiva. His favourite haunt is a cemetery. His image is always
represented as fierce and ugly. [736]
It is said that this god once entered the mouth of Gorakhnath and
performed religious austerities in that strange abode. Although
Gorakhnath was nearly suffocated, he could only persuade Kal-bhairav
to come out by extolling his glory and by conferring on him the
leadership of all bhuts and the guardianship of the Kotvalu fortress
at Kashi. [737]
Kal-bhairav does not command worship on any auspicious occasion. On
the other hand, he is much revered by persons who practise the black
art. On Kali-chaudas day his devotees worship him in a cemetery,
offer an oblation of baklan, and recite magic incantations till late
at night. [738]
The offerings favoured by Kal-bhairav are khir, [739] cakes of wheat
flour, sugar and vadan. [740] [741] The sacrifice of a live animal is
also acceptable. [742] The offerings after presentation to the god,
are given to black dogs.
Pregnant women in order to secure a safe delivery sometimes
vow to abstain from ghi till they have offered an oblation to
Kal-bhairav. [743]
The following lines are often repeated in honour of this god [744]:--
Bhuktimuktidayakam prasastañcaruvigraham |
Bhaktavatsalam sthitam samastalokavigraham ||
Niskvananmanojñahemakimkinilasatkatim |
Kasikapuradhinatham kalabhairavam bhaje || 1 ||
(I worship Kal-bhairav, the giver of food and of salvation, of
auspicious and comely appearance, who is kind to his devotees.)
Ganpati or Ganesh, about whose origin the traditional legends prevail,
is represented with four hands, in one of which he holds a kamandalu (a
gourd), in the second a ladu (or a sweet-ball), in the third a parashu
(or an axe), and in the fourth a jap-mal (or a rosary). He is sometimes
called Dundalo (lit., big-bellied) because of his having a protuberant
belly. He puts on a yellow garment and rides a mouse. His brother
is Kartik-swami who rides a peacock. His favourite dish consists of
ladus or sweet-balls of wheat-flour fried in ghi and sweetened with
molasses. Siddhi and Buddhi are the two wives of Ganpati. Before
their marriage their father Vishwarupa had made a promise that he
would bestow the hands of both on whomsoever circumambulated the
whole Earth within one day. Ganpati reasoned that a cow and a mother
are equal in merit to the Earth and by passing round the former,
he got the hands of both. Ganpati is said to be the fastest writer
of all, so that the sage Vyasa secured his services as a scribe,
at the instance of Brahma, in writing the Mahabharat. When Ravan
had conquered all the gods and made them serve in his household,
Ganpati had to become a cowherd and to look after cows and goats. [745]
On Vaishakh sud choth, known as Ganpati choth, i.e., the fourth day
of the bright half of Vaishakh, Ganpati is ceremoniously worshipped
with red lead, red flowers, milk, curds, honey, etc. The image of
the god is besmeared with red lead and ghi, and the remnant of this
ointment is applied to the doors and windows of the house. [746]
Sweet-balls of wheat-flour fried in ghi and sweetened with molasses
are first dedicated to Ganpati and are afterwards partaken of as the
god's gift. [747]
The people of Maharashtra observe Ganpati choth on the 4th day of
the bright half of Bhadrapad, when an earthen image of Ganpati is
made and worshipped with twenty kinds of leaves. [748]
It is a custom among the Vaishnavas to draw an image of Ganpati in
those vessels which are to be used for cooking food at the time of
performing the obsequies of a deceased Vaishnava. [749]
The Matrikas are sixteen in number, and are worshipped on such
auspicious occasions as a yajna (i.e., a sacrifice), a wedding, or
the ceremony known as vastu. [750] Their installation consists in
painting the following marks with red lac on the back walls of a house.
. . . . . . .
. . . . . .
. . . . .
. . . .
. . .
. .
.
The marks are besmeared with molasses, and a little ghi and a piece
of some precious metal is affixed to them. [751] At the time of
a marriage, fourteen are worshipped in the house, one outside the
village limits, and one near the front door of the house where the
wedding is celebrated. [752]
The Matrikas or Matas are worshipped during the Navaratra holidays
also. On this occasion small morias or earthen bowls with a hole in the
centre of each, are plastered with khadi (red or green earth) and kaya;
and young girls carry them on their heads with burning lamps from door
to door. At each house they receive oil for the lamp and a handful
of corn. On the last day, i.e., on the ninth day, all the bowls are
placed on the special site dedicated to the Matas. The songs, which
are also accompanied by dancing, are called garabi or garaba. [753]
The Matrikas are also supposed to be the grahas or planets which
influence the life of a child in the womb, and their worship is
believed to bring about an easy delivery. [754]
There is also a family goddess of the name of Matrika. In worshipping
her, seven round spots are painted on a wall with red lac, and ghi
is poured over them in such a manner as to form five small relas
(streams). A mixture of molasses and ghi is then applied to these
spots with a piece of adachh (red cotton yarn). By this process the
devotee secures the motherly regard of the goddess. [755]
One of the deities which preside over child-birth is Randal Mata or
Ranna Devi, who is said to be the wife of the Sun. [756] In order
to secure an easy delivery, pregnant women take a vow that they
will invite one or more lotas (bowls) of this Mata. The process of
"inviting the lotas" is as follows:--
The tufts round the shell of a cocoanut are pulled out, the nut is
besmeared with chalk, and marks representing two eyes and a nose are
painted on it. (Or the nut is so placed that the two spots on its
surface represent eyes, and the pointed tuft of fibres between them
serves the purpose of a nose). A bowl is placed on a piece of cloth
stretched on a wooden stool, and the cocoanut is placed over the
bowl. It is then dressed in elegant female attire, and a ghi lamp
is kept constantly burning near it. This completes the sthapan or
installation of Randal Mata. Women bow down before this representation
of the Mata, and sing melodious tunes in its presence. On the morning
of the following day, the image is carried to the temple of the village
Mata, the cocoanut is deposited there, and the garments are brought
home. The cocoanut is subsequently taken by the Brahman attendant of
the Mata.
On the day of the installation it is customary to invite five goranis
[757] (married women whose husbands are living) to a feast of khir
and cakes. On the next day, when the Mata is sent away, three virgins
are entertained with rice, sugar and milk. [758]
In some communities a custom prevails of "inviting the lotas of the
Matas" on the occasion of the first pregnancy of a woman. On the
day on which the lotas are to be invited, the pregnant woman takes a
bath early in the morning, and calls upon thirteen goranis, whom she
invites to dinner by marking their foreheads with red lac. A Brahman
is called to set up the Matas, whose installation takes place in
the same manner as that of Randal. The piece of cloth spread on the
wooden stool is required to be green. When the goranis sit down to
the dinner, the pregnant woman washes their right toes with milk and
swallows that milk as charanamrit (lit. the nectar of the feet). The
goranis are required to taste a morsel of some preparation of milk
before they begin their meal. At night, a company of women dance in a
circle round the Matas, singing songs. Next morning a bhuva is called,
who declares the will of the Matas. On receiving a satisfactory reply
from the bhuva, the party disperses. [759]
The goddesses Bahucharaji (or Bechraji) and Ambaji are sometimes
worshipped for the sake of safety during childbirth. The ceremony of
Nandi-Shraddha which was performed when Rama was born is sometimes
gone through at the birth of a child. [760]
The deities of the forest reside in groves of trees or near the
Piludi tree, to which their devotees must go in order to fulfil their
vows. [761] These deities do not receive any formal worship. But
they are noted for the cure of certain diseases, and the groves
which they haunt are frequently visited by afflicted persons. These
deities are installed in those places where they have manifested
their powers. [762]
There is a belief that if unmarried persons touch sindur or red lead,
a cobra deity of the forest, Kshetrapal, takes them in marriage. But
the danger can be averted by vowing to dedicate khichadi, red lead, a
dokado [763] and some fruit to this god at the time of marriage. [764]